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And what of lower things? [Why have they not this motion?]
[Their case is very different]: the single thing here is not an
all but a part and limited to a given segment of space; that
other realm is all, is space, so to speak, and is subject to no
hindrance or control, for in itself it is all that is.
And men?
As a self, each is a personal whole, no doubt; but as member of
the universe, each is a partial thing.
But if, wherever the circling body be, it possesses the Soul,
what need of the circling?
Because everywhere it finds something else besides the Soul
[which it desires to possess alone].
The circular movement would be explained, too, if the Soul's
power may be taken as resident at its centre.
Here, however, we must distinguish between a centre in reference
to the two different natures, body and Soul.
In body, centre is a point of place; in Soul it is a source, the
source of some other nature. The word, which without
qualification would mean the midpoint of a spheric mass, may
serve in the double reference; and, as in a material mass so in
the Soul, there must be a centre, that around which the object,
Soul or material mass, revolves.
The Soul exists in revolution around God to whom it clings in
love, holding itself to the utmost of its power near to Him as
the Being on which all depends; and since it cannot coincide with
God it circles about Him.
Why then do not all souls [i.e., the lower, also, as those of men
and animals] thus circle about the Godhead?
Every Soul does in its own rank and place.
And why not our very bodies, also?
Because the forward path is characteristic of body and because
all the body's impulses are to other ends and because what in us
is of this circling nature is hampered in its motion by the clay
it bears with it, while in the higher realm everything flows on
its course, lightly and easily, with nothing to check it, once
there is any principle of motion in it at all.
And it may very well be that even in us the Spirit which dwells
with the Soul does thus circle about the divinity. For since God
is omnipresent the Soul desiring perfect union must take the
circular course: God is not stationed.
Similarly Plato attributes to the stars not only the spheric
movement belonging to the universe as a whole but also to each a
revolution around their common centre; each- not by way of
thought but by links of natural necessity- has in its own place
taken hold of God and exults.
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